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Posts Tagged ‘christian’

“Lachrimae Amantis“
Lope de Vega Carpio (1562-1613), translated by Geoffrey Hill

What is there in my heart that you should sue
so fiercely for its love? What kind of care
brings you as though a stranger to my door
through the long night and in the icy dew

seeking the heart that will not harbor you,
that keeps itself religiously secure?
At this dark solstice filled with frost and fire
your passion’s ancient wounds must bleed anew.

So many nights the angel of my house
has fed such urgent comfort through a dream,
whispered ‘your lord is coming, he is close’

that I have drowsed half-faithful for a time
bathed in pure tones of promise and remorse:
‘tomorrow I shall wake to welcome him.’

Agony in the Garden

Source

Also, from my favorite vintage textbook. We’ll just keep it simple today. That’s the best way.

"amy welborn"

"amy welborn"

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St. Patrick's Well, Orvieto

What is this and what does it have to do with St. Patrick? See the end of the blog post…

From The Loyola Kids’ Book of Saints:

How do you teach a classroom that’s as big as a whole country? How do you teach a whole country about God?

St. Patrick’s classroom was the whole country of Ireland and his lesson was the good news of Jesus Christ. How in the world did he do it? Well, it was only possible because he depended totally on God.

….

God gave Patrick the courage to speak, even when Patrick was in danger of being hurt by pagan priests who didn’t want to lose their power over the people.

Patrick’s most famous prayer shows us how close he was to God. It’s called “St. Patrick’s Breastplate.” A breastplate is the piece of armor that protects a soldier’s heart from harm.

Christ with me, Christ before me,
Christ behind me, Christ within me,
Christ beneath me, Christ above me,
Christ at my right, Christ at my left.

"amy welborn"

I also  have a chapter on the beautiful Lorica prayer – or St. Patrick’s Breastplate in The Words We Pray. You can dip into it here and buy the book here. It’s one of my favorites of those I’ve written. 

The point of St Patrick to me has always been he went back.  He (like Isaac Jogues and many others) returned to the people who had caused him much suffering. Why did he return? Because he knew, first hand, that they needed to hear the Gospel. The Gospel is about forgiveness and reconciliation. Who better to bring it to them?

St. Patrick's Breastplate

St. Patrick’s Breastplate in a Wordcloud. Wordcloud made via this. Feel free to share. 

The photograph at the top of the blog post is of St. Patrick’s Well in Orvieto, Italy. No, St. Patrick never traveled to Italy, and no one thinks he does, either. The assumption is that the name of this very deep, intriguingly constructed well is derived from the awareness of “St. Patrick’s Purgatory” in Ireland, a cave so deep it led to Purgatory. 

This incredible 16th century feat of engineering is 72 meters (174.4 feet) deep and 13 meters (43 feet) wide.  Two staircases circle the central opening in a double-helix design, meaning that one person (or donkey carrying empty buckets) can travel down the staircase in one direction and never run into another person (or donkey carrying full buckets) coming up in the other direction.  Seventy-two arched windows in the interior wall of the staircase filter light through the well and illuminate the brick and mortar used to seal it.

Why does a tiny town on top of a plateau of volcanic rock (or “tufa”) have such a thing? For the same reason it has such a stunning duomo!  After the troops of Holy Roman Emperor Charles V sacked Rome in 1527, Pope Clement VII was held hostage in Castel Sant’Angelo, Rome’s holy fortress, for six months.  He finally escaped dressed as a servant and took refuge in Orvieto. It was the perfect spot with its vantage point over the valley.

It didn’t, however, have a reliable source of water without descending from the plateau, something the Pope feared could be a issue if it were sieged.  To solve the problem before it existed, Pope Clement VII commissioned Antonio da Sangallo the Younger, a visionary young Italian architect, to create a well that was at that time called “Pozzo della Rocca”, “Well of the Fortress”. Research had already been done to find the most suitable spot for a well and so the design and construction of Pozzo della Roca was begun immediately.  It was finished 10 years later in 1537, under the reign of Pope Paul III.

It wasn’t until the 1800′s that the well got its new name, as it reminded some of the “well” or “cave” in Ireland called “St. Patrick’s Purgatory”.

 

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Today’s her memorial, too. A summary of her life:

Saint Catherine was born in Bologna, and appointed as the maid of honor to the daughter of the Marquis of Ferrara, for whom her father served as an aide. Catherine moved into the palace, and became best friends with her mistress, Margaret. Upon the engagement of Margaret, who wished Catherine to remain with her, Catherine instead entered the religious life. At age 14, she joined the third order of the Franciscans, who lived a semi-monastic life.

Eventually, the community to which Catherine belonged adopted the second rule of the Franciscans, joining the Order of the Poor Clares. There, Catherine lived in poverty and obedience, joyfully serving the Lord. However, Catherine felt that the rule was not strict enough in the community she served, and eventually was moved to a more austere community, where she reluctantly agreed to be Abbess.

Saint Catherine was graced with many spiritual gifts, beginning early in her religious life, and persisting until the end of her days. A mystic, she frequently experienced visions of the Blessed Mother, Christ at the hour of His crucifixion, and was tormented by visions and temptations of the Devil. All of these she passed along to her sisters, for their spiritual direction, and some she recorded in Latin, having been schooled in Latin at the court of the Marquis….

Under the direction of Saint Catherine, the community became known for austerity, service to the poor, and holiness. But Catherine, led by her joyous heart, was also a woman filled with joy, which she passed along to her sisters. They suffered gladly for Christ, eschewing wealth and comfort, but their hearts leapt and danced for joy.

She wrote a short treatise called Seven Spiritual Weapons. You can read the whole thing here, and it’s excellent Lenten (or anytime) reading.

She begins, charmingly, comparing herself to a puppy:

With reverence and sweet and gentle love, I pray that Christ Jesus will guard from the sin of unbelief anyone who comes to know of this little work which I made with the divine help and not attribute to the vice of presumption nor take amiss any error in this present little book. I am the least puppy barking under the table of the honorable and refined servants and sisters of the immaculate lamb Christ Jesus, sister of the monastery of the Body of Christ in Ferrara. I, the above mentioned puppy, wrote this by my own hand only for fear of divine condemnation if I were silent about what could delight others.

The seven spiritual weapons which she highlights are (via B16): 

1. always to be careful and diligently strive to do good; 2. to believe that alone we will never be able to do something truly good; 3. to trust in God and, for love of him, never to fear in the battle against evil, either in the world or within ourselves; 4. to meditate often on the events and words of the life of Jesus, and especially on his Passion and his death; 5. to remember that we must die; 6. to focus our minds firmly on memory of the goods of Heaven; 7. to be familiar with Sacred Scripture, always cherishing it in our hearts so that it may give direction to all our thoughts and all our actions. A splendid programme of spiritual life, today too, for each one of us!

 

Last summer, we spent time in both Ferrara and Bologna, and made a visit to the chapel where Catherine’s body is preserved – sitting up in a chair. Here’s a photo, and I wrote about it here. 

 

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Today’s my day in Living Faith, so he’s mentioned.

Also, if you have seen Bishop Robert Barron’s Pivotal Players series, you know that Aquinas is featured. Here’s a teaser:

I wrote the prayer book that accompanies the series, and so did several chapters on Thomas.  There are no excerpts available online, as far as I can tell, but here’s a couple of paragraphs from the first chapter:

Catholicism is not all theology. It is caritas . It is sacrament, communion, art, family life, religious life, the saints. It is all of this and more, but what we can’t help but notice is that even these seemingly uncomplicated aspects of the disciples’ lives lead to questions. What is “love” and what is it proper for me to love and in what way? How does Jesus come to meet me through the sacraments of his Body, the Church? How do I know the Scriptures that I’m supposed to be living by are God’s Word? God is all-good, why does evil and seemingly unjust suffering exist? How can I sense God’s movement and will in the world, in my own life? And what is the difference?  Theological questions, every one of them.

So our own spiritual lives, like Thomas’ call for balance. Emphasizing the intellect too much, I find a cave in which to hide, avoid relationship and communion with God and others.  But in disparaging theology, I reject the life of the mind, a mind created by God to seek and know him, just as much as my heart is. I may even avoid tough questions, not just because they are challenging, but because I’m just a little bit afraid of the answers.  Theological reflection from people with deep understanding helps me. It opens me to the truth that God is more than what I feel or personally experience, and this “more” matters a great deal.

He’s in the Loyola Kids’ Book of Saints not surprisingly,  under “Saints are People Who Help Us Understand God.” 

***********

As you know, Pope Emeritus Benedict XVI gave several series of General Audiences on the great men and women of the Church, beginning with the apostles.  Thomas Aquinas, not surprisingly, takes up three sessions:

June 2, 2010 – an Introduction.

In addition to study and teaching, Thomas also dedicated himself to preaching to the people. And the people too came willingly to hear him. I would say that it is truly a great grace when theologians are able to speak to the faithful with simplicity and fervour. The ministry of preaching, moreover, helps theology scholars themselves to have a healthy pastoral realism and enriches their research with lively incentives.

The last months of Thomas’ earthly life remain surrounded by a particular, I would say, mysterious atmosphere. In December 1273, he summoned his friend and secretary Reginald to inform him of his decision to discontinue all work because he had realized, during the celebration of Mass subsequent to a supernatural revelation, that everything he had written until then “was worthless”. This is a mysterious episode that helps us to understand not only Thomas’ personal humility, but 220px-Thomas_Aquinas_by_Fra_Bartolommeoalso the fact that, however lofty and pure it may be, all we manage to think and say about the faith is infinitely exceeded by God’s greatness and beauty which will be fully revealed to us in Heaven. A few months later, more and more absorbed in thoughtful meditation, Thomas died while on his way to Lyons to take part in the Ecumenical Council convoked by Pope Gregory X. He died in the Cistercian Abbey of Fossanova, after receiving the Viaticum with deeply devout sentiments.

The life and teaching of St Thomas Aquinas could be summed up in an episode passed down by his ancient biographers. While, as was his wont, the Saint was praying before the Crucifix in the early morning in the chapel of St Nicholas in Naples, Domenico da Caserta, the church sacristan, overheard a conversation. Thomas was anxiously asking whether what he had written on the mysteries of the Christian faith was correct. And the Crucified One answered him: “You have spoken well of me, Thomas. What is your reward to be?”. And the answer Thomas gave him was what we too, friends and disciples of Jesus, always want to tell him: “Nothing but Yourself, Lord!” (ibid., p. 320).

June 16, 2010- Thomas’ theology and philosophical insights

To conclude, Thomas presents to us a broad and confident concept of human reason: broadbecause it is not limited to the spaces of the so-called “empirical-scientific” reason, but open to the whole being and thus also to the fundamental and inalienable questions of human life; and confident because human reason, especially if it accepts the inspirations of Christian faith, is a promoter of a civilization that recognizes the dignity of the person, the intangibility of his rights and the cogency of his or her duties. It is not surprising that the doctrine on the dignity of the person, fundamental for the recognition of the inviolability of human rights, developed in schools of thought that accepted the legacy of St Thomas Aquinas, who had a very lofty conception of the human creature. He defined it, with his rigorously philosophical language, as “what is most perfect to be found in all nature – that is, a subsistent individual of a rational nature” (Summa Theologiae, 1a, q. 29, a. 3).

The depth of St Thomas Aquinas’ thought let us never forget it flows from his living faith and fervent piety, which he expressed in inspired prayers such as this one in which he asks God: “Grant me, O Lord my God, a mind to know you, a heart to seek you, wisdom to find you, conduct pleasing to you, faithful perseverance in waiting for you, and a hope of finally embracing you”

June 23, 2010 – what we can learn from Thomas

In presenting the prayer of the Our Father, St Thomas shows that it is perfect in itself, since it has all five of the characteristics that a well-made prayer must possess: trusting, calm abandonment; a fitting content because, St Thomas observes, “it is quite difficult to know exactly what it is appropriate and inappropriate to ask for, since choosing among our wishes puts us in difficulty”(ibid., p. 120); and then an appropriate order of requests, the fervour of love and the sincerity of humility.

Also – from Fr. Robert Barron, 10 of his own resources on St. Thomas Aquinas. 

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How shall I say this?

I’m ….not upset that Donald Trump is being inaugurated as 45th president of the United States.

I’m a lot of things: bemused, still sort of incredulous, interested, entertained, wary…but…upset?

I’m sympathetic with those who are. Well, with some of those who are. Others I just want to swat away.

But I get it. I do. There are people who are deeply upset at this moment because they believe that his character is beyond poor and that his ascendancy empowers that kind of similar poor behavior and lousy attitudes. They are upset and feel the need to find each other and support each other because they think (I think) that if someone voted for Donald Trump that must mean that that same someone admires Trump as a person and thinks his personal character is worth emulating, and when you multiply that by the millions, that is an upsetting and distressing vision of the country you live in.

That doesn’t capture everything, but as I have listened and thought through this, that is what I’ve come to conclude. My instinct, though, upon running up against these views, as a person raised in an academic environment by two very tough people, is to wonder what the hell is wrong with people that they take things so personally and are so enmeshed in emotion and the feelz, and Good God, can these people just go to church or synagogue or something and find something transcendent to identify with…now?

Oh, sorry about that.

(Although many have objections to what they assume will be Trump policies, as well, that is not where the movement to #resist is rooted. It’s all in a reaction to his character. Which is, in a way, understandable, but in a way not, once you think through what politics and government are for. But I’ve talked about that before. Stop me before I repeat myself.)

So as I said, I get it. This odd, repulsive-to-you man is the president, you’re offended by him, afraid that his ascendancy signals that it’s okay to be a proud p…….-grabber, and of course, that is not okay. It’s terrible and it would be better if Donald Trump were not that way. Better for him, better for all of us.

Agreed.Now. Can I have a turn?

As per usual, what interests me about the current moment is how people are talking about it and how people are talking to each other.

As I have said before, and those who have been with my on the Internets for a long time know, I have really lessened the amount of issue-related blogging that I’ve done over the past few years. I have explained in the past why that is so, but perhaps it bears repeating.

First, I don’t have an adult in my house or close in my life who can balance out the insanity of engaging in issue-talk on the Internet, whether that be blogs or social media.  I just didn’t want to be deeply engaged in online discussion with people I really don’t know all day, and have no one to be there when I closed the computer who will say, “Don’t worry. You’re sane. This is real life, right here.”

That’s very important.

Secondly, it’s a time suck. We all know that.

Third – and this is right up there with #1 – I have not been able to manage jumping into the rhetorical flow that has taken over public conversation on political, social and church issues over the past decade. I long ago identified what I think the problem is, and discerned that I didn’t want to waste my time engage in “discussions” on that level.

And what is that level?

It is the level in which narrative and tribalism are the paradigm.  We don’t discuss issues on their own merit. We toss out labels and dare you to be associated with that label.

It’s a paradigm which dominates conversations, such as they are, about the Francis pontificate. If you don’t like a decision or question a statement (or lack thereof) you are a (deep breathe) Francis-hater/Trad/sedevacantist/doctrinaire/right-winger. And you probably hate poor people too.

Sad!

Way too much of the issue-related material that comes out of American bishops, either individually or as a group, is framed in terms of narrative instead of actual information and data. “We have to welcome migrants and refugees.”  Well, yes, but what does that mean? “Health care is a basic human right?” Well, okay, but what does that mean in terms of policy, economics and access, realistically speaking? Food and shelter are basic human rights, too. So?  Of course, we all know that “health care is a basic human right”  doesn’t mean that Catholic institutions lead the way in providing inexpensive and free medical care or pick up the total cost for health insurance for their employees any more than the bishop’s “concern” for economic issues means that Catholic institutions pay any employee and actual living wage beyond well-compensated hospital and university administrators. Nah.

Narrative. All narrative and virtue signaling. Because it’s easy, that’s why.

And it frames most political discourse, as well, on all sides. In a way, of course, there is absolutely new about this, since labeling and boxing up is quick and convenient and easier to sloganize.  Always has been.

But there is something about the rapidity of communication now that leads more and more people to fall into the trap and if anything is worth #resisting, that is.

Let me illustrate by offering a (totally) imaginative dialogue:

“I think Tom Price is an interesting  choice for HHS secretary. I’ve read what he said about – ”

“Ah….so you’re a Trumpkin. Sweet. Did you see what Trump tweeted last night about Twizzlers? I mean..how can you defend that??”

“Well, I’m not..I was talking about Tom Price for HHS. His ideas about the exchanges…”

“How can you justify having such an undisciplined poser as president? He’s going to tweet our way into war.. “

“Okay, yeah, I wish he would get off Twitter, but you know even that is interesting, because when it’s an effective way of going over the media gatekeepers and directly..”

“Yup. Fascist. I hope you and your other Trump fans are happy when he tries to sue the New York Times out of existence…”

“Wait. I’m not a “fan.” I don’t have to defend everything he is or does. I was just talking about this one area of policy.  I mean, I didn’t support him or even vote for him, but he is the president now and..”

“#NOTMYPRESIDENT!”

Look. If you can predict, right now, the night before the inauguration, that you are going to be deeply opposed to every single policy position that a Trump administration proposes, go ahead and #resist. I guess.

But as you do, try to make your opposition about the policy and based on data and your philosophical position not about the fact that IT’S TRUMP and my tribe is #RESIST and my other tribe is #NEVERTRUMP and my narrative is TRUMPLAND IS EVIL.

And, perhaps, acknowledge that those who are not suffering from the Sadz tonight, not posting statuses saying that they’re ready to bravely endure the next four years because they will always have Art, and who are  relieved that the Obama presidency is coming to an end and are even more relieved that we’re not going to see the Clintons up there on that dais tomorrow, not because we’re misogynists, but because they’re criminals…yes try – just try to acknowledge the fact – yes, the fact– that those of us who feel that way are not necessarily Trump “fans,” may not be able to watch him in action without cringing, may not have even voted for the guy, and are interested in issues, not because they promote a narrative or tribe or reflect well on Donald Trump, if they do,  but because they seem to us to be better for the country, and if a Trump administration is proposing something we agree with, we’ll agree with it, and if we disagree, we’ll do that too.

And it’s fine.

It’s perfectly tenable to hold the following positions. I’m saying that because I hold them, of course:

  • Barack Obama seems to be a good role model as a husband and a father.
  • Barak Obama’s presidency was marked by overreach, excess by the executive branch, authoritarianism, politicizing the mechanism of government, and a personality cult.
  • Donald Trump is one strange guy. Probably not a good personal role model. YMMV, but not in my house.
  • Donald Trump was not a candidate I supported at any point in the election of 2016.
  • I didn’t agree with some of Donald Trump’s expressed positions and found him politically inscrutable and incoherent.
  • My now-twelve year old spent a lot of the year before the election reading Bloom County and then much of the election year very puzzled.
  • I wasn’t upset when Donald Trump won the election.
  • I am not “proud” or “ashamed” that Donald Trump is the president. I’ve not been “proud” of a president, ever, in my  life. He’s the head of the executive branch, not my relative or an expression of my inner hopes and dreams.
  • Although I find Donald Trump strange and cringeworthy (I mean…why is his 35-year old son-in-law going to bring peace to the Middle East? Because he’s Jewish??)  I also am not quite sure of my judgment. I suspect there is an element of performance art happening here, partly as a method of staking out positions, but also partly as a way of causing distraction by shiny things and squirrels over there while real business is happening over here. When you observe his actions with that assumption, rather than simply assuming he is a narcissistic poser, things get interesting. I’m not saying I’m right. I’m just saying.
  • I am interested in the policy prescriptions that are in the wind regarding health care, education, immigration, and the size and role of government in general. I don’t know what Donald Trump actually thinks about any of this, but the direction that his administration is going in at this point interests me, and I find most of the conversations, as I have dipped into the confirmation hearings, well-grounded.
  • I was never worried about Trump being any kind of fascist or authoritarian or being able to bully his way through the presidency, except to the extent that he made use of mechanisms to that end created under the Bush and Obama administrations, the latter of whom perfected their use.  I was not bothered because, honestly, even though those might be his instincts, he would be limited by the fact that everyone seemed to hate him. The press hated him, Democrats hated him, a big chunk of Republicans hated him. (They  still do even as they glad-hand) That would hem him in, even though he seems unfazed by negative reactions and even energized by it. But balance of powers, checks and balances – especially from members of his own party? It would work.
  • But who knows? It’s all an enigma at this point (Thursday night). I’m not particularly nervous about undue and inappropriate influence in government because after 8 years of hibernation, the press is clearly well-rested and is on it. Even if it has to make stuff up more or less constantly, it’s on it. #brave
  • There should be constant fact-checking and digging and reporting and holding to account. There always should be. There should be during every presidency. Welcome back, guys.
  • It’s all pretty entertaining.

 

 

Someone wrote on Facebook to someone they knew that even though that other person had voted for Trump, they knew that they were better than that. They had to be.

Someone else I know (not me!) is taking tomorrow as a day of celebration – keeping the kids out of school, watching the inauguration together, and so on. Why? Is it because this family thinks of Trump as some sort of hero and DJT in particular as a role model for their kids? Or because they believe every word he has written or spoken is true? Not at all. It’s because they are a small business family whose business has been hammered by the costs associated with ACA and other regulation. Perhaps, with Trump, they have a chance, not just for themselves, but for the customers they serve and future employees.In their judgment, they didn’t have a chance with a Clinton presidency. They made a decision about policy, not about the meaning of life and masculinity.

Maybe they’ve been had. Maybe the price of trusting what you believe is a good cause to Donald Trump’s stewardship will be higher than they expect. But what was the alternative? Honestly?

Perhaps you can judge their support of Trump as a candidate for president as a mistake, but caricature it by saying that it must be racist and misogynist hero-worship, a moral  failure and a betrayal of all the women you know to boot is small-minded and lacks empathy.

And even more so to say that if, now that it’s done, if you don’t reflexively hate Trump and everything Trumpian, it must be that you  love him and have bought into the bombastic Messiah cult, and you will be called on to defend every word he utters and if you can’t or won’t, that proves….

….something. 

I was just watching Tucker Carlson – another change in my life – I haven’t watched any kind of television news for probably fifteen years, but I’m recording his show and watching much of it every night – and he was talking to Robert Reich, who served as Bill Clinton’s Labor Secretary.

Carlson gave him two very Trumpian quotes about trade, and said, “Who said this?”

Of course, Robert Reich himself had said them. And Carlson proceeded to grill him on why, if he was, as he admitted, closer to Trump on trade issues than he was to Hilary Clinton, why hadn’t he supported him? Why couldn’t he support him now?

Reich averred that he wished Trump well and hoped that his policies resulted in better economic climate for middle class and poor Americans, and who knows, they might, and yes, he admitted, he had disagreed with Clinton on these matters, and had actually supported Bernie Sanders. He told of being at book signings in the Midwest last year and often running into people who were weighing their support between Trump and Sanders, which is not surprising to me at all. But, he said, Sanders was a progressive populist and in his view, Trump was an authoritarian populist, and that was scary. His public behavior reveals him to be vindictive and small-minded, and that worries Reich.

“But,” he said, “if he can get above that, great! Let’s hope for the best.”

Carlson’s answer:

“What if both are true? What if he’s vindictive and small-minded but he stops TPP? (chortles) I hope you’ll come back, we’re out of time – but meditate on that. “

And there you go. Meditate on that. We can keep grumbling or shouting our chosen narrative for the next four years, and trying to play gotcha with those we deem members of the enemy tribe, or we can be thinking adults and have conversations about real programs, policies, decisions on their merits, not based on who proposes them or what blog is for them and how they impact real people, call out wrongdoing and dishonesty, celebrate the good, grapple with ambiguity and unintended consequences, and admit limitations – first and foremost, our own.

This. Yes. 

People are perfectly capable of holding seemingly contradictory opinions about a person as a president and a person as an individual.

Also, Michael Brendan Dougherty

My hope is that entrusted with power, Trump follows his more dovish foreign policy instincts. The unipolar moment in world history was always going to end, and ending it without an aspiring or revanchist great power rising to dethrone the United States militarily is the best possible ending, just as the British Empire’s mostly peaceful transfer of power to Washington over two World Wars was the best possible outcome for that empire’s end.

I concede that it’s on foreign policy where my hope is clutching the thinnest reed. The last two presidents ran as peace candidates and each pursued wars of choice, in part because the president is given almost unconstrained latitude to do so. But perhaps Trump, being suspicious of experts, will ignore the universal advice of American apparatchiks who believe in the omnicompetence of the American military to salve every irritation across the globe.

Lastly, I hope Trump’s administration ends the cult of sophomoric wonks, ideologues, consultants, and even experienced politicians. Most Washington “experts” hold forth with confidence to prove to themselves the value of their expensive educations, even though they skipped most of the reading assignments. They crashed the economy, they wasted and marooned American military might across the Middle East, they balkanized the American nation, and paid each other handsomely for the tender service, while saying Trump could never win. If an impulsive, self-aggrandizing dolt ends this cult, it would be a fitting judgment.

 

 

 

 

 

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"amy welborn"

— 1 —

Well, hello there.

We have stuck around home for Christmas. Rather than traveling, we have been doing grandson/nephew duty for the past few days, and are happy to do it and give his parents a break. Plus, I was still fantasizing that I could “get” “work” “done” during the time here. But, par for the course: hah. Very funny.

Which means you will not be seeing much of me over the next month, and if you do, scold me and send me packing back to the Word document where I belong. I’ll toss up entries about saints and such, but we’re in crunch time now, that time in which I must think ahead to the time in which I will *not* be in crunch time, and how wonderful that will be.

I checked this out from the library today, and I told them….mid February, when the book’s done and basketball is winding down…here we go….

 

— 2 —

Spend less time analyzing celebrity deaths online, thinking of how to sadly yet wittily condemn 2016 to oblivion or bitingly condemn those condemning 2016 to oblivion… and instead spend more time chatting with your actual neighbors, seeing how they’re doing, and swapping stories about life, face-to-face. Try it. It makes for far more sanity and a deeper perspective on what’s real. Probably better for your eyes and joints, too.

— 3—

Are you a Catholic? Then you, like most Catholics, probably had one question on your mind as December 26 dawned. And that question is:

So, when’s Ash Wednesday this year?

Well,since you asked.

"amy welborn"

(Feel free to swipe and share)

A little later, so a bit of reprieve, unlike this past year when it was February 10, when Super Serious Catholics – who observe Christmas til Candlemas – have barely brushed away the last of the pine needles.

So, yes. March 1. If you’re prepping for a parish or school, check out my Lenten devotional from Liguori, also available in Spanish.

(pdf sample here)

daybreaks-lent

Speaking of self-promotion, if you are a woman looking for a daily devotional for 2017, dayscheck out mine. It’s a perennial, which means that it’s not explicitly tied to 2017 moveable feast dates. But I did try to make the February-March entries Lent-ish, the April-May entries Easterish, and so on. Moreover, since most Catholic female-centric devotionals are directly pitched at women who are mothers, this might be a good choice for a woman who is not a mother, or to whom motherhood is not a defining anchor of her spirituality.  Check it out.

 

— 4 —

 

A couple of election-related pieces that echo points I’ve tried to make here.

One of my favorite bloggers, just-retired U of Wisconsin law prof Ann Althouse, writes in relation to an essay in Elle by a woman super-concerned about how to raise a son in “Trump’s America.”

Since President Trump will be out of office by the time your child is 8, I’d suggest not talking about any of that. Piazza frets about “explaining sensitivity and nonviolence” to the boy. I’d suggest demonstrating it, beginning by not going out of your way to express contempt for the President.

A child — boy or girl — lives with real people, and these people set the example that the child will copy. It’s not really very much about explanations and characters on television. How about not putting on the television and not talking about politics and sex in front of young children? Give them a real, comprehensible, simple, gentle environment that is on their level.

Piazza worries about explaining “the president’s picks for attorney general and CIA director voted against reauthorizing the Violence Against Women Act.” Frankly, she shouldn’t try to explain that to anyone, since she doesn’t even understand it herself. Votes against the Violence Against Women Act were not votes for violence against women. If you don’t know why, at least have some modesty and restraint about your potential to confuse and unnecessarily rile other people.

Let children be children. And let adults who don’t want to understand law — including things like federalism — have some peace. Your hysteria is not helping….

Explanations are overrated. The power of the presidency is overblown. Find love and meaning where it really is.

It’s much simpler than you’re willing to say, perhaps because you have a career writing columns about feminism and politics. That’s nice for you, but be careful. It’s a brutal template, and you are having a baby.

And Kevin Williamson on the absurdity and fundamental wrongness of our imperial presidency and why for God’s sake do we have to have Obama’s America or Trump’s America or anyone in particular’s America , when, you know…it’s not supposed to be that way. 

The idea that a large, complex society enjoying English liberty could long endure without the guiding hand of a priest-king was, in 1776, radical. A few decades later, it became ordinary — Americans could not imagine living any other way. The republican manner of American presidents was pronounced: There is a famous story about President Lincoln’s supposedly receiving a European ambassador who was shocked to see him shining his own shoes. The diplomat said that in Europe, a man of Lincoln’s stature would never shine his own shoes. “Whose shoes would he shine?” Lincoln asked.

As American society grows less literate and the state of its moral education declines, the American people grow less able to engage their government as intellectually and morally prepared citizens. We are in the process — late in the process, I’m afraid — of reverting from citizens to subjects. Subjects are led by their emotions, mainly terror and greed. They need not be intellectually or morally engaged — their attitude toward government is a lot like that of Trump’s old pal Roy Cohn: “Don’t tell me what the law is. Tell me who the judge is.”

For more than two centuries, we Americans have been working to make government subject to us rather than the other way around, to make it our instrument rather than our master. But that requires a republican culture, which is necessarily a culture of responsibility. Citizenship, which means a great deal more than showing up at the polls every two years to pull a lever for Team R or Team D, is exhausting. On the other hand, monarchy is amusing, a splendid spectacle and a wonderful form of public theater.

But the price of admission is submission.

 

— 5 —.

I have a contribution to a “Best Books I read in 2016” article, but it hasn’t been posted yet. This is a place holder for that.  But I can tell you right now, without knowing who else contributed and what books they’ll discuss, mine will be the lowest brow. Guaranteed.

 

— 6—

Oh, can I come back to this point? A year does not “suck” or need to be prayed to  end or told to go home because celebrities died.

children-in-aleppo

Source

— 7 —

 

Have you seen this? Do you need a time-suck? Try this site, Radio Garden, in which you can just move your cursor and explore radio stations streaming from around the world. There have always been websites with lists of such stations (which I like because you can find stations by genre), but this is the first one that I’ve seen with this kind of framework. My quick conclusion: Everyone around the world is listening to really bad music at the same time! We are Family!

For more Quick Takes, visit This Ain’t the Lyceum!

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Interested in art? Here’s a page with many links to St. John-related art. 

Pope Benedict XVI devoted three general audience talks to St. John:

7/5/2006 – John, Son of Zebedee

According to tradition, John is the “disciple whom Jesus loved”, who in the Fourth Gospel laid his head against the Teacher’s breast at the Last Supper (cf. Jn 13: 23), stood at the foot of the Cross together with the Mother of Jesus (cf. Jn 19: 25) and lastly, witnessed both the empty tomb and the presence of the Risen One himself (cf. Jn 20: 2; 21: 7).

We know that this identification is disputed by scholars today, some of whom view him merely as the prototype of a disciple of Jesus. Leaving the exegetes to settle the matter, let us be content here with learning an important lesson for our lives: the Lord wishes to make each one of us a disciple who lives in personal friendship with him.

To achieve this, it is not enough to follow him and to listen to him outwardly: it is also necessary to live with him and like him. This is only possible in the context of a relationship of deep familiarity, imbued with the warmth of total trust. This is what happens between friends; for this reason Jesus said one day: “Greater love has no man than this, that a man lay down his life for his friends…. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you” (Jn 15: 13, 15).

In the apocryphal Acts of John, the Apostle is not presented as the founder of Churches nor as the guide of already established communities, but as a perpetual wayfarer, a communicator of the faith in the encounter with “souls capable of hoping and of being saved” (18: 10; 23: 8).

All is motivated by the paradoxical intention to make visible the invisible. And indeed, the Oriental Church calls him quite simply “the Theologian”, that is, the one who can speak in accessible terms of the divine, revealing an arcane access to God through attachment to Jesus.

…May the Lord help us to study at John’s school and learn the great lesson of love, so as to feel we are loved by Christ “to the end” (Jn 13: 1), and spend our lives for him.

8/9/2006 The Theologian

John, of course, is not the only author of Christian origin to speak of love. Since this is an essential constituent of Christianity, all the New Testament writers speak of it, although with different emphases.

If we are now pausing to reflect on this subject in John, it is because he has outlined its principal features insistently and incisively. We therefore trust his words. One thing is certain: he does not provide an abstract, philosophical or even theological treatment of what love is.

No, he is not a theoretician. True love, in fact, by its nature is never purely speculative but makes a direct, concrete and even verifiable reference to real persons. Well, John, as an Apostle and a friend of Jesus, makes us see what its components are, or rather, the phases of Christian love, a movement marked by three moments.

The first concerns the very Source of love which the Apostle identifies as God, arriving at the affirmation that “God is love” (I Jn 4: 8, 16). John is the only New Testament author who gives us definitions of God. He says, for example, that “God is spirit” (Jn 4: 24) or that “God is light” (I Jn 1: 5). Here he proclaims with radiant insight that “God is love”.

Take note: it is not merely asserted that “God loves”, or even less that “love is God”! In other words: John does not limit himself to describing the divine action but goes to its roots.

Moreover, he does not intend to attribute a divine quality to a generic and even impersonal love; he does not rise from love to God, but turns directly to God to define his nature with the infinite dimension of love.

By so doing, John wants to say that the essential constituent of God is love and hence, that all God’s activity is born from love and impressed with love: all that God does, he does out of love and with love, even if we are not always immediately able to understand that this is love, true love.

At this point, however, it is indispensable to take another step and explain that God has concretely demonstrated his love by entering human history through the Person of Jesus Christ, incarnate, dead and risen for us.

This is the second constitutive moment of God’s love. He did not limit himself to verbal declarations but, we can say, truly committed himself and “paid” in the first person.

Exactly as John writes, “God so loved the world”, that is, all of us, “that he gave his only Son” (Jn 3: 16). Henceforth, God’s love for humanity is concretized and manifested in the love of Jesus himself.

Again, John writes: “Having loved his own who were in the world, he loved them to the end” (Jn 13: 1). By virtue of this oblative and total love we are radically ransomed from sin, as St John writes further: “My little children… if any one does sin, we have an advocate with the Father, Jesus Christ, the righteous; and he is the expiation for our sins, and not for ours only but also for the sins of the whole world” (I Jn 2: 1-2; cf. I Jn 1: 7).

This is how Jesus’ love for us reaches us: by the pouring out of his own Blood for our salvation! The Christian, pausing in contemplation before this “excess” of love, cannot but wonder what the proper response is. And I think each one of us, always and over and over again, must ask himself or herself this.

This question introduces us into the third moment of the dynamic of love: from being the recipients of a love that precedes and surpasses us, we are called to the commitment of an active response which, to be adequate, can only be a response of love.

John speaks of a “commandment”. He is, in fact, referring to these words of Jesus: “A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another” (Jn 13: 34).

Where is the newness to which Jesus refers? It lies in the fact that he is not content with repeating what had already been requested in the Old Testament and which we also read in the other Gospels: “You shall love your neighbour as yourself” (Lv 19: 18; cf. Mt 22: 37-39; Mk 12: 29-31; Lk 10: 27).

In the ancient precept the standard criterion was based on man (“as yourself”), whereas in the precept to which John refers, Jesus presents his own Person as the reason for and norm of our love: “as I have loved you”.

It is in this way that love becomes truly Christian: both in the sense that it must be directed to all without distinction, and above all since it must be carried through to its extreme consequences, having no other bounds than being boundless.

Those words of Jesus, “as I have loved you”, simultaneously invite and disturb us; they are a Christological goal that can appear unattainable, but at the same time they are an incentive that does not allow us to ensconce ourselves in what we have been able to achieve. It does not permit us to be content with what we are but spurs us to keep advancing towards this goal.

In The Imitation of Christ, that golden text of spirituality which is the small book dating back to the late Middle Ages, on this subject is written: “The love of Jesus is noble and generous: it spurs us on to do great things, and excites us to desire always that which is most perfect. Love will tend upwards and is not to be detained by things beneath. Love will be at liberty and free from all worldly affections… for love proceeds from God and cannot rest but in God above all things created. The lover flies, runs and rejoices, he is free and not held. He gives all for all and has all in all, because he rests in one sovereign good above all, from whom all good flows and proceeds” (Thomas à Kempis, The Imitation of Christ, Book III, Chapter V, 3-4).

What better comment could there be on the “new commandment” spelled out by John? Let us pray to the Father to be able, even if always imperfectly, to live it so intensely that we share it with those we meet on our way.

8/23/2006  The Seer of Patmos

On this earth, Jesus, the Son of God, is a defenceless, wounded and dead Lamb. Yet he stands up straight, on his feet, before God’s throne and shares in the divine power. He has the history of the world in his hands.

Thus, the Seer wants to tell us: trust in Jesus, do not be afraid of the opposing powers, of persecution! The wounded and dead Lamb is victorious! Follow the Lamb Jesus, entrust yourselves to Jesus, take his path! Even if in this world he is only a Lamb who appears weak, it is he who triumphs!

The subject of one of the most important visions of the Book of Revelation is this Lamb in the act of opening a scroll, previously closed with seven seals that no one had been able to break open. John is even shown in tears, for he finds no one worthy of opening the scroll or reading it (cf. Rv 5: 4).

History remains indecipherable, incomprehensible. No one can read it. Perhaps John’s weeping before the mystery of a history so obscure expresses the Asian Churches’ dismay at God’s silence in the face of the persecutions to which they were exposed at that time.

It is a dismay that can clearly mirror our consternation in the face of the serious difficulties, misunderstandings and hostility that the Church also suffers today in various parts of the world.

These are trials that the Church does not of course deserve, just as Jesus himself did not deserve his torture. However, they reveal both the wickedness of man, when he abandons himself to the promptings of evil, and also the superior ordering of events on God’s part.

Well then, only the sacrificed Lamb can open the sealed scroll and reveal its content, give meaning to this history that so often seems senseless. He alone can draw from it instructions and teachings for the life of Christians, to whom his victory over death brings the message and guarantee of victory that they too will undoubtedly obtain. The whole of the vividly imaginative language that John uses aims to offer this consolation.

"amy welborn"

St. John on Patmos – Botticelli

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